Delcogliano, Mark, How Did Arius Learn from Asterius? On the Relationship between the Thalia and the Syntagmation, in: The Journal of Ecclesiastical History, 2017, preview
DOI: http://doai.io/10.1017/s0022046917000677.

Hill, Kevin Douglas, Athanasius and the Holy Spirit: The Development of His Early Pneumatology, Minneapolis 2016.

Müller, Christian, Revisiting an Authority's Secret(s) of Success: The Rise and Decline of the Latin Athanasius, in: Shari Boodts/Johan Leemans/Brigitte Meijns (Hrsg.), Shaping Authority. How Did a Person Become an Authority in Antiquity, the Middle Ages and the Renaissance? (Lectio; Band 5). Turnhout 2016, 197–222.

Thomson, Francis J., Byzantine Erotapocritic Literature in Slavonic Translation with Special Attention to the Important Role Played by Anastasius Sinaita's Interrogationes et responsiones in the Conversion of the Slavs, in: Byzantion 84, 2014, 385–432
DOI: http://doai.io/10.2143/BYZ.84.0.3049190.

Anatolios, Khaled, „Christ the Power and Wisdom of God“: Biblical Exegesis and Polemical Intertextuality in Athanasius's Orations against the Arians, in: Journal of Early Christian Studies 21, 2013, 503–535
Abstract: Three times in the Orations against the Arians, Athanasius quotes from Asterius's exegesis of 1 Cor 1.24. In this paper, I show how Athanasius extracts four motifs from this discussion, and uses them to distinguish his own doctrinal position from Asterius, Marcellus, and Eusebius of Caesarea: the eternity of the Son; the Son's being as „proper to the essence of the Father“; the co-existence of Father and Son; and the generativity of the divine nature. Athanasius hides this complex engagement in order to achieve a polemical simplification of the post-Nicene debates into the binary framework of „orthodoxy“ vs. „heresy.“.

Gavrilyuk, Paul, Creation in Early Christian Polemical Literature: Irenaeus against the Gnostics and Athanasius against the Arians, in: Modern Theology 29, 2013, 22–32
DOI: http://doai.io/10.1111/moth.12019.

Argaráte, Pablo, The Holy Spirit in Athanasius' Epistles to Serapion, in: Journal of the Canadian Society for Coptic Studies 2, 2011, 23–43.

DelCogliano, Mark, The Influence of Athanasius and the Homoiousians on Basil of Caesarea's Decentralization of "Unbegotten", in: Journal of Early Christian Studies 19, 2011, 197–223.

DelCogliano, Mark/Radde-Gallwitz, Andrew/Ayres, Lewis, Works on the Spirit. Athanasius's letters to Serapion on the Holy Spirit, and, Didymus's On the Holy Spirit, Popular patristics series 43, Yonkers, N.Y. 2011.

Fernández, Tomás, Dos fragmentos inéditos de Atanasio de Alejandría, in: Erytheia 32, 2011, 79–94
Abstract: In this article, two unpublished fragments of Athanasius of Alexandria are edited. In addition to this, their relation to the work by Athanasius from which they are taken -the Scholia in Matthaeum-, together with the position of these fragments within the Byzantine anthology in which they are preserved -namely, the 9th or 10th c. Florilegium Coislinianum- are briefly explained.

Geest, Paul van, '… seeing that for monks the life of Antony is a sufficient pattern of discipline.' Athanasius as Mystagogue in his Vita Antonii, in: Church History and Religious Culture 90, 2010, 199–221
DOI: http://doai.io/10.1163/187124110X542374.

Goudriaan, Aza, Athanasius in Reformed Protestantism: Some Aspects of Reception History (1527–1607), in: Church History and Religious Culture 90, 2010, 257–276
DOI: http://doai.io/10.1163/187124110X542392.

Meijering, Eginhard, The Judgement on Athanasius in the Historiography of Christian Dogma (Mosheim—Baur—Harnack), in: Church History and Religious Culture 90, 2010, 277–286
DOI: http://doai.io/10.1163/187124110X542400.

Neamțu, Mihail, The Life of the Cross in St Athanasius, in: Vincent Twomey/Dirk Krausmüller (Hrsg.), Salvation According to the Fathers of the Church. The Proceedings of the Sixth International Patristic Conference, Maynooth, Belfast, 2005. Dublin [u.a.] 2010, 45–59.

Bright, Pamela, Antony of Egypt and the Discernment of Spirits: The Vita of Athanasius and the Letters of Antony, in: György Heidl/Róbert Somos (Hrsg.), Origeniana nona. Origen and the religious practice of his time. Papers of the 9th International Origen Congress, Pécs, Hungary, 29 August – 2 September 2005 (Bibliotheca ephemeridum theologicarum Lovaniensium; Band 228). Leuven [u.a.] 2009, 549–556.

Ernest, James D., Patristic Exegesis and the Arithmetic of the Divine from the Apologists to Athanasius, in: Andrew Brian McGowan (Hrsg.), God in Early Christian Thought. Essays in Memory of Lloyd G. Patterson (Supplements to Vigiliae Christianae; Band 94). Leiden [u.a.] 2009, 123–150.

Anatolios, Khaled, Athanasius's Christology Today. The Life, Death, and Resurrection of Christ in »On the Incarnation«, in: Peter William Martens (Hrsg.), In the shadow of the incarnation. Essays on Jesus Christ in the Early Church in Honor of Brian E. Daley, S.J. Notre Dame, Ind. 2008, 29–49.

Delicostopoulos, A., The Platonism of Athanasius the Great and his concrete expression of the Orthodox dogmas of the Son of God and of the Holy Trinity, in: Diotima 36, 2008, 104–112.

Parvis, Sara, „Τὰ τίνων ἄρα ῥήματα θεολογεῖ?“: the exegetical relationship between Athanasius' Orationes contra Arianos I-III and Marcellus of Ancyra's Contra Asterium, in: Lorenzo DiTommaso/Lucian Turcescu (Hrsg.), The Reception and Interpretation of the Bible in Late Antiquity. Proceedings of the Montréal Colloquium in Honour of Charles Kannengiesser, 11-13 October 2006 (The Bible in Ancient Christianity; Band 6) 2008, 337–367.

Pietras, Henryk, Lettera di Costantino alla Chiesa di Alessandria e lettera del sinodo di Nicea agli Egiziani (325): i falsi sconosciuti da Atanasio?, in: Gregorianum 89, 2008, 727–739
Abstract: The article proposes the hypothesis that the letters known as direct witnesses to the work of the council of Nicea (the letter of Constantine to the Church of Alexandria and the letter of the council of Nicea to the Egyptians) are indeed false: that is, they are letters written after the episcopate of Athanasius. The political-ecclesial situation of Alexandria in the years 373-378 (circa) appears to be that described in the two letters and the only one possible, in my opinion, that corresponds to their tone and content. For this reason, their contents should not be considered a valid source for our knowledge of the themes discussed at the council.

Bumaznov, Dmitrij F., The Evil Angels in the „Vita“ and the „Letters“ of St. Antony the Great. Some Observations concerning the Problem of the Authenticity of the „Letters“, in: Zeitschrift für antikes Christentum 11, 2007, 500–516.

Demacopolous, George E., Five Models of Spiritual Direction in the Early Church, in:. Notre Dame 2007, 21–49.180–189.

Gwynn, David M., Hoi peri Eusebion: The Polemic of Athanasius and the Early 'Arian Controversy', in: StPat 39, 2006, 53–57.

Gwynn, David M., The Eusebians. The Polemic of Athanasius of Alexandria and the Construction of the „Arian Controversy“, Oxford Theological Monographs, Oxford/New York 2006.

Heil, Uta, Athanasius und Basilius, in: ZAC 10, 2006, 103–120.

Kannengiesser, Charles, The Dating of Athanasius' Double Apology and Three Treatises Against the Arians, in: ZAC 10, 2006, 19–33.

Kelly, Patricia Hardcastle, Athanasius' christology in theory and practice: a comparison of the “Vita Antonii“ and the “De incarnatione“, in: The Downside review 124, 2006, 157–168.

Kolbet, Paul R., Athanasius, the Psalms, and the Reformation of the Self, in: Harvard Theological Review 99, 2006, 85–101
Abstract: Shortly after his death, the influential fourth century bishop, Athanasius of Alexandria, was recognized for introducing the contemplative traditions of the Egyptian monks to the urban Christians of Alexandria and for bringing the desert monks into communion with the Alexandrian episcopacy. Athanasius accomplished this by quite intentionally bridging the distance (physical and spiritual) between desert and city. Over time, with his tireless effort, the daily spiritual practices of the monks became those of the urban Christian and the monks came increasingly under the sway of the Alexandrian episcopacy. As a consequence of his commitment to bringing the desert closer to the city, Athanasius thoroughly integrated ascetic practice into his theology and it proved to be a decisive component of his ecclesiastical politics. A letter Athanasius wrote to a certain Marcellinus provides valuable insight into the shape of Athanasius's spiritual program, its relationship to previous Hellenistic philosophical traditions, and, especially, the crucial function of the psalms in the reformation of the self.

Rooy, H. F. van, The Text of the Psalms in the shorter Syriac Commentary of Athanasius, in: W.Th. van Peursen/R.B. ter Haar Romeny (Hrsg.), Text, Translation, and Tradition. Studies on the Peshitta and its Use in the Syriac Tradition Presented to Konrad D. Jenner on the Occasion of his Sixty-Fifth Birthday (Monographs of the Pishitta Institute Leiden; Band 14). Leiden/Boston 2006, 165–175.

Rooy, Harry F. van, The Peshitta and biblical quotations in the longer Syriac version of the commentary of Athanasius on the Psalms (BL add. 14568): with special attention to Psalm 23 (24) and 102 (103), in: Bas ter Haar Romeny (Hrsg.), The Peshitta – its use in literature and liturgy: papers read at the Third Peshitta Symposium (Monographs of the Peshitta Institute Leiden; Band 15) 2006, 311–325.

Rubenson, Samuel, Antony and Pythagoras. A Reappraisal of the Appropriation of Classical Biography in Athanasius' Vita Antonii, in: David Brakke/Anders-Christian Jacobsen/Jörg Ulrich (Hrsg.), Beyond Reception. Mutual Influences between Antique Religion, Judaism, and Early Christianity (Early Christianity in the Context of Antiquity; Band 1). Frankurt a. Main 2006, 191–208.

Gruen, William C., The compilation and dissemination of “The Life of Antony“ (Saint Athanasius, Patriarch of Alexandria) 2005
Abstract: Despite the massive amounts of scholarship on the topic, the scholarly community is still deeply divided on most questions pertaining to the fourth century hagiography, The Life of Antony. Two of these questions, ">Which extant linguistic tradition reflects the oldest reading?"< and ">Under what circumstances (and by whom) was the document written?"< can be better understood by examining the use of ethnic and religious identifiers in The Life. What the equivalent terms ">Greek"< and ">Egyptian"< mean in the different linguistic traditions and how they are used in the context of the narrative can be used to determine if the work has been translated to a different cultural setting in a different language. Having determined the oldest extant form of the work (the Greek version), I then offer a synthesis which reconstructs how these oldest readings were aimed at a monastic community in the vicinity of Alexandria by the most renowned bishop of that city, Athanasius, and then translated and disseminated around the empire.

Schneider, Carolyn, The intimate connection between Christ and Christians in Athanasius, in: Scottish Journal of Theology 58, 2005, 1–12
Abstract: The Middle Platonic concept of „participation“ in the Forms is important for Christ. Yet, Athanasius adapts this concept to his Johannine view of the Word of God incarnate in Christ. He turns to the language of bodily creation and kinship rather than contemplation to express the relationship between Christ and Christians. For Athanasius, evil makes it impossible for humans to contemplate the divine Word by which they were created. Therefore, the Word embodied a new humanity in Christ. The Holy Spirit enables Christians to participate in Christ, becoming thereby part of a new humanity and children of God.

Ayres, Lewis, Athanasius' initial defense of the term ὁμοούσιος: rereading the „De decretis“, in: Journal of early Christian studies 12, 2004, 337–359
Abstract: Athanasius begins to defend Nicaea's ὁμοούσιος in the De decretis of ca. 353, pursuing two basic strategies. First, the term is defended as a necessary corollary of Nicaea's controversial phrase Greek 1, a phrase which appears to be more fundamental to Athanasius. Second, however, he defends both ὁμοούσιος and Greek 1 as necessary in order to preserve the sense of important scriptural terminologies that he takes to emphasize the Son's status as the Father's Wisdom and Word. ὁμοούσιος thus functions as a cipher for phrases that are what Richard Vaggione has termed „basic dogmatic statements.“ In his account of Nicaea Athanasius also appears to draw on Eusebius of Caesarea's argument in his Epistula ad Caesarienses of 326. The skill with which he adopts and adapts Eusebius' arguments further demonstrates the subtlety with which doctrinal ciphers could be explored and deployed.

Yates, J. P., The Reception of the Epistle of James in the Latin West: Did Athanasius Play a Role?, in: J. Schlosser (Hrsg.), The Catholic Epistles and the Tradition (BEThL; Band 176). Leuven 2004, 273–288.

Gwynn, David M., The construction of a »heretical party« in the »Apologia contra Arianos« of Athanasius of Alexandria, in: Prudentia 35, 2003, 161–187
Abstract: The »Arian conspiracy« of the Eusebians that dominates the narrative of the »Apologia contra Arianos« represents Athanasius' later reinterpretation of his past, imposing upon his earlier career the image of his foes that he constructed in A.D. 335. This reinterpretation contrasts with the earlier evidence, both of the documents that he quotes and of his own »Festal letters« before the Council of Tyre. Only when the existence of hoi peri Eusebion has been recognized as a polemical construct can we free ourselves from the vision of the 4th-cent. church divided between »Arian« and orthodox parties.

Adshead, K., Pharao and Patriarch. A Lexical Approach, in: T.W. u.a. Hillard (Hrsg.), Ancient History in a Modern University. II. Early Christianity, Late Antiquity and Beyond. Proceedings of a Conference Held at Macquarie University, 8-13 July 1993. Grand Rapids 1998, 350–357.

Anatolios, Khaled, Athanasius: the coherence of his thought, London 1998.

Brakke, David, „Outside the places, within the truth“: Athanasius of Alexandria and the localization of the holy, in: David Frankfurter (Hrsg.), Pilgrimage and holy space in late antique Egypt. Leiden 1998, 445–481.

Kannengiesser, Charles, The Athanasian Understanding of Scripture, in: Abraham J. Malherbe (Hrsg.), The Early Church in Its Context. Essays in Honor of Everett Ferguson (NT.S; Band 90). Leiden 1998, 221–229.